DOCSLIB.ORG

Matthew Paris's Chronica Majora and Allegations Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Matthew Paris's Chronica Majora and Allegations Of 2018 HAWAII UNIVERSITY INTERNATIONAL CONFERENCES ARTS, HUMANITIES, SOCIAL SCIENCES & EDUCATION JANUARY 3 - 6, 2018 PRINCE WAIKIKI HOTEL, HONOLULU, HAWAII MATTHEW PARIS’S CHRONICA MAJORA AND ALLEGATIONS OF JEWISH RITUAL MURDER MEIER, DAVID DEPARTMENT OF SOCIAL SCIENCES DICKINSON STATE UNIVERSITY DICKINSON, NORTH DAKOTA Dr. David Meier Department of Social Sciences Dickinson State University Dickinson, North Dakota Matthew Paris’s Chronica Majora and Allegations of Jewish Ritual Murder Synopsis: Robert Nisbet recognized Matthew Paris as “admittedly one of the greatest historians, if not the greatest in his day.” Matthew provided “the most detailed record of events unparalleled in English medieval history” from 1236-1259. Within the chronicle, allegations of Jewish ritual murder rested alongside classical sources in various languages, including Greek, Latin, Arabic, and Hebrew. Matthew Paris’s Chronica Majora and Allegations of Jewish Ritual Murder David A. Meier, Dickinson State University Allegations of Jewish ritual murder in medieval European chronicles rested alongside classical sources in various languages, including Greek, Latin, Arabic, and Hebrew. Hartmann Schedel’s Weltchronik 1493 (2001) depicted Simon of Trent’s alleged murder by the local Jewish community in 1475 in a manner that mirrored alleged Jewish ritual murders in England in 1144 and 1255.1 Between 1144 and 1493, allegations of Jewish ritual murder spread and flourished. Matthew Paris’s Chronica Majora emerged at historical crossroads where allegations of Jewish ritual murder spread beyond England and into continental Europe. Before the century finished in 1290, England had expelled its Jewish population inspiring many regions on the continent to follow suit in the coming years.2 In offering a written record, chroniclers bridged narrative history from ancient times (largely Biblical) with contemporary culture, history, society, politics and nascent legal systems, employed, in turn, by both church and state in the High Middle Ages. Interspersed into the chronicles and early law codes, folklore, regional theological disputes, triglossic exchanges, and local history resonate nuanced interests. Given the relative paucity of original documents, chronicles often serve as our only primary sources despite their agendas. Mississippi State University’s Repertorium Chronicarum provides access to many of these online.3 Distressingly mono-causal, Galbert of Bruges (d. 1134) interpreted the political chaos of the twelfth-century century as opening with the pending dynastic crises and the assassination of Charles the Good, Count of Flanders, in 1127.4 However, chronicles rarely addressed causation, motive, or even anything particularly Christian.5 Otto of Freising (1114-1158) as chronicler fits this model perfectly.6 On the other hand, within Toledo, Abraham ibn Daud (1110-1180) defended Rabbinism against Karaism (and indirectly against Islam and Christianity) in his chronicle as anchored in objective historical (Jewish and non-Jewish) sources.7 Centuries later, Hugo Grotius (1583-1645) stepped beyond chronicling into selecting historical examples from Greek and Roman history as evidence of natural law governing war and peace between states.8 Contemporary historians engage the discipline along much the same lines as found in popular histories and historians, including Edward Gibbon’s History of the Decline and Fall of the Roman Empire (1776–1789), Peter Massie’s Nicholas and Alexandra (1985), and Barbara Tuchman’s A Distant Mirror (1978), which all display tendencies medieval chroniclers employed with comparable effect.9 Embodying an alternative approach, Carlo Ginzburg and Erich Auerbach probed historical accounts for accuracy in pursuit of the pulse of injustice. Ginzburg and Auerbach isolated authentic historical narratives, avoided formal universal claims extending beyond the event in question, but in a manner not that dissimilar to medieval hagiographies and ritual murder (blood libel) allegations against the Jews.10 Our primary twelfth- century subject, Matthew Paris, according to Robert Nisbet, deserves recognition as “admittedly one of the greatest historians, if not the greatest in his day.”11 As the first step in approaching as allegations of Jewish ritual murder a teaching tool, one should review the blood libel allegations from 1255 preserved in Paris’s Chronica Majora: “In this same year, about the time of the festival of the apostles Peter and Paul [July 27], the Jews of Lincoln stole a boy of eight years of age, whose name was Hugh; and, having shut him up in a room quite out of the way, where they fed him on milk and other childish nourishment, they sent to almost all the cities of England where the Jews lived, and summoned some of their sect from each city to be present at a sacrifice to take place at Lincoln; for they had, as they stated, a boy hidden for the purpose of being crucified. In accordance with the summons, a great many of them came to Lincoln, and on assembling, they at once appointed a Jew of Lincoln as judge, to take the place of Pilate, by whose sentence, and with the concurrence of all, the boy was subjected to divers [sic] tortures. They beat him till blood flowed and he was quite livid, they crowned him with thorns, derided him, and spat upon him. Moreover, he was pierced by each of them with a wood knife, was made to drink gall, was overwhelmed with approaches and blasphemies, and was repeatedly called Jesus the false prophet by his tormentors, who surrounded him, grinding and gnashing their teeth. After tormenting him in divers [sic] ways, they crucified him, and pierced him to the heart with a lance. After the boy had expired, they took his body down from the cross and disembowelled [sic] it; for what reason we do not know, but it was asserted to be for the purpose of practising [sic] magical operations. The boy's mother had been for some days diligently seeking after her absent son, and having been told by the neighbours [sic] that they had last seen him playing with some Jewish boys of his own age, and entering the house of one of that sect, she suddenly made her way into that house, and saw the body of the child in a well, into which it had been thrown. The bailiffs of the city having then been cautiously assembled, the body was found and withdrawn from the well, and then an extraordinary sight was presented to the people, whilst the mother of the child by her cries and lamentations excited the grief and compassion of all the citizens who had flocked together to that place. There was present at this scene one John of Lexington, a man of learning, prudent and discreet, and he thus addressed the people : "We have already learned," said he, " that the Jews have not hesitated to attempt such proceedings as a reproach and taunt to our Lord Jesus Christ, who was crucified;" then addressing a Jew who had been seized upon, and the one whose house the boy had gone into whilst at play, and who was therefore an object of greater suspicion than the others, he said to him: " Wretched man, do you not know that a speedy death awaits you? Not all the gold of England will avail to ransom you, and save you from your fate. However, I will tell you, undeserving as you are, how you may preserve your life and prevent your limbs from being mutilated. Both of these I will guarantee to you, if you will without fear or hesitation disclose to me, without any falsehood, all that has happened on this occasion." The Jew, whose name was Copin, thinking he had found a means of escape, then said, "My lord John, if by your deeds you will repay me for my statements, I will reveal wonderful things to you." Then, being urged on and encouraged by the eloquence of John to do so, he continued: "What the Christians say is true; for almost every year the Jews crucify a boy as an insult to the name of Jesus. But one is not found every year, for they only carry on these proceedings privately, and in out of the way places. This boy Hugh, however, our Jews crucified without mercy, and after he was dead, and when they wished to hide his corpse, considering the body of a child useless to draw an augury from (for which purpose they had disembowelled [sic] it), they could not hide it under the ground as they wished to do ; for in the morning, when they thought it was hidden from sight, the earth vomited it forth, and the corpse appeared unburied above ground; which circumstance struck the Jews with horror. Finally, it was thrown into a well; but even there it could not be kept from sight, for the mother of the child, searching into all these misdeeds, discovered the body of the child and informed the bailiffs." After hearing these disclosures, John detained the Jew in close confinement. When these circumstances came to the knowledge of the canons of the cathedral church of Lincoln, they asked for the body of the child, which was given to them; and after it had been shown as a sight to an immense number of people, it was honourably [sic] buried in the church of Lincoln, as if it had been the corpse of a precious martyr. It should be known that the Jews had kept the boy for ten days, feeding him on milk all that time, so that during life he endured many kinds of torments. When the king, on his return from the north of England, was informed of this occurrence, he reproached John for having promised life and limb to such a wicked being; which he had no right to do; for a blasphemer and murderer like him deserved to die many times over. When the guilty man saw that unavoidable punishment was impending over him, he said, "My death is imminent, nor can John aid, or save me from perishing: now I will tell all bf you the truth.
Load more

Recommended publications
  • Nuremberg Chronicle Recycles a Pre-Christian Idea Paul Gross*
    ERROR TOWARDS JUDGEMENT. HOW THE NUREMBERG CHRONICLE RECYCLES A PRE-CHRISTIAN IDEA PAUL GROSS* Resumo: Ainda que firmemente baseada numa doutrina cristã, aCrónica de Nuremberga de 1493 abre com uma enumeração de ideias opostas relativamente à origem do mundo e do Homem. Esta primeira passagem é, porém, desde logo rotulada como sendo um erro. Contudo, enquanto o narrador estabelece uma verdade universal, outro erro surge proeminentemente como parte da dimensão factual da crónica. Através da análise intermedial dos textos e de xilogravuras, o presente texto pretende investigar então a forma como este incu- nábulo expõe uma variedade de inverdades com o eventual intuito de integrar uma destas na sua ideologia. Palavras-chave: Crónica do mundo; Incunábulo; Intermedialidade; Early New High German. Abstract: Although firmly grounded in Christian doctrine, the 1493Nuremberg Chronicle opens with an enu- meration of conflicting ideas regarding the origin of the world and of mankind. This initial passage is quickly and effectively done away with by being labelled erroneous. However, while the narrator continues to estab- lish a universal truth, one of the errors reappears, prominently, as part of the chronicle’s facticity. Through the intermedial analysis of texts and woodcuts the paper investigates how the incunable exposes a multitude of falsehoods to eventually integrate one of them into its ideology. Keywords: World chronicle; Incunable; Intermediality; Early New High German. Although firmly grounded in Christian doctrine, the 1493 Nuremberg Chronicle opens with an enumeration of conflicting ideas regarding the origin of the world and of man- kind. This initial passage is quickly and effectively done away with by being labelled erro- neous.
    [Show full text]
  • Cambridge University Press 978-0-521-19922-3 — Imagining an English Reading Public, 1150-1400 Katharine Breen Index More Information
    Cambridge University Press 978-0-521-19922-3 — Imagining an English Reading Public, 1150-1400 Katharine Breen Index More Information Index Adams, Robert, 256n44 Babel, see Bible ad placitum theory of word origins, 96–98 Baer, Patricia, 254n24 Alan of Lille, 76 Baldric of Dol, Historia Jerosolimitana, 123, 128–29 Alban, Saint, 144 Ball, John, 173–74 Alexander of Villedieu, Doctrinale puerorum, 92 Baptism, 36–38 Alford, John, 20, 100–1, 212 Bartholomew of Pisa, De regimine filiorum et Alighieri, Dante, De vulgari eloquentia, 1–3 filiarum, 100, 243n29 Allen, David, 236n58 Battle of Dover, 147–49 Allen, Elizabeth, 231n30 Beazley, Raymond, 140 Allen, Judson, 83 Beckwith, Sarah, 230n17 Ancrene Wisse, 18–21 Benedict of Nursia and Benedictine Rule, 71, monastic habits as misleading signifiers, 18–20 178–79 author’s use of regere, 20–21 Benson, C. David, 232n39 Angelo, Gretchen, 243n33 Bernard of Clairvaux, 123, 129, 138 Anglo-Norman language, 144–45 Bible, 1 Timothy 2:9, 24 see also French As you did to the least of these, Matthew 25:40, Anselm of Bec, 123 54–56 Aquinas, Thomas, Summa theologiae, 47, 70–78, “Be not solicitous,” Matthew 6:31, 213 90, 168, 199, 204, 205, 207, 211 Dismas, Luke 23:39–43, 38, 207, 214 acquired and infused virtues, 74–78 “Do not let your left hand know what your distinction between habere and se habere, right hand is doing,” Matthew 6:3, 202 71–72 Great Banquet, Luke 14:16–24, 211–12 habitus as perfect disposition, 72–75 Jesus born in likeness of men, Philippians Arch, Jennifer, 260n3 2:7, 55 Aristotle, 44, 62–67, 68,
    [Show full text]
  • Cambridge University Press 978-1-107-16336-2 — Medieval Historical Writing Edited by Jennifer Jahner , Emily Steiner , Elizabeth M
    Cambridge University Press 978-1-107-16336-2 — Medieval Historical Writing Edited by Jennifer Jahner , Emily Steiner , Elizabeth M. Tyler Index More Information Index 1381 Rising. See Peasants’ Revolt Alcuin, 123, 159, 171 Alexander Minorita of Bremen, 66 Abbo of Fleury, 169 Alexander the Great (Alexander III), 123–4, Abbreviatio chronicarum (Matthew Paris), 230, 233 319, 324 Alfred of Beverley, Annales, 72, 73, 78 Abbreviationes chronicarum (Ralph de Alfred the Great, 105, 114, 151, 155, 159–60, 162–3, Diceto), 325 167, 171, 173, 174, 175, 176–7, 183, 190, 244, Abelard. See Peter Abelard 256, 307 Abingdon Apocalypse, 58 Allan, Alison, 98–9 Adam of Usk, 465, 467 Allen, Michael I., 56 Adam the Cellarer, 49 Alnwick, William, 205 Adomnán, Life of Columba, 301–2, 422 ‘Altitonantis’, 407–9 Ælfflæd, abbess of Whitby, 305 Ambrosius Aurelianus, 28, 33 Ælfric of Eynsham, 48, 152, 171, 180, 306, 423, Amis and Amiloun, 398 425, 426 Amphibalus, Saint, 325, 330 De oratione Moysi, 161 Amra Choluim Chille (Eulogy of St Lives of the Saints, 423 Columba), 287 Aelred of Rievaulx, 42–3, 47 An Dubhaltach Óg Mac Fhirbhisigh (Dudly De genealogia regum Anglorum, 325 Ferbisie or McCryushy), 291 Mirror of Charity, 42–3 anachronism, 418–19 Spiritual Friendship, 43 ancestral romances, 390, 391, 398 Aeneid (Virgil), 122 Andreas, 425 Æthelbald, 175, 178, 413 Andrew of Wyntoun, 230, 232, 237 Æthelred, 160, 163, 173, 182, 307, 311 Angevin England, 94, 390, 391, 392, 393 Æthelstan, 114, 148–9, 152, 162 Angles, 32, 103–4, 146, 304–5, 308, 315–16 Æthelthryth (Etheldrede),
    [Show full text]
  • History of the Welles Family in England
    HISTORY OFHE T WELLES F AMILY IN E NGLAND; WITH T HEIR DERIVATION IN THIS COUNTRY FROM GOVERNOR THOMAS WELLES, OF CONNECTICUT. By A LBERT WELLES, PRESIDENT O P THE AMERICAN COLLEGE OP HERALDRY AND GENBALOGICAL REGISTRY OP NEW YORK. (ASSISTED B Y H. H. CLEMENTS, ESQ.) BJHttl)n a account of tljt Wu\\t% JFamtlg fn fHassssacIjusrtta, By H ENRY WINTHROP SARGENT, OP B OSTON. BOSTON: P RESS OF JOHN WILSON AND SON. 1874. II )2 < 7-'/ < INTRODUCTION. ^/^Sn i Chronology, so in Genealogy there are certain landmarks. Thus,n i France, to trace back to Charlemagne is the desideratum ; in England, to the Norman Con quest; and in the New England States, to the Puri tans, or first settlement of the country. The origin of but few nations or individuals can be precisely traced or ascertained. " The lapse of ages is inces santly thickening the veil which is spread over remote objects and events. The light becomes fainter as we proceed, the objects more obscure and uncertain, until Time at length spreads her sable mantle over them, and we behold them no more." Its i stated, among the librarians and officers of historical institutions in the Eastern States, that not two per cent of the inquirers succeed in establishing the connection between their ancestors here and the family abroad. Most of the emigrants 2 I NTROD UCTION. fled f rom religious persecution, and, instead of pro mulgating their derivation or history, rather sup pressed all knowledge of it, so that their descendants had no direct traditions. On this account it be comes almost necessary to give the descendants separately of each of the original emigrants to this country, with a general account of the family abroad, as far as it can be learned from history, without trusting too much to tradition, which however is often the only source of information on these matters.
    [Show full text]
  • King John's Tax Innovation -- Extortion, Resistance, and the Establishment of the Principle of Taxation by Consent Jane Frecknall Hughes
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eGrove (Univ. of Mississippi) Accounting Historians Journal Volume 34 Article 4 Issue 2 December 2007 2007 King John's tax innovation -- Extortion, resistance, and the establishment of the principle of taxation by consent Jane Frecknall Hughes Lynne Oats Follow this and additional works at: https://egrove.olemiss.edu/aah_journal Part of the Accounting Commons, and the Taxation Commons Recommended Citation Hughes, Jane Frecknall and Oats, Lynne (2007) "King John's tax innovation -- Extortion, resistance, and the establishment of the principle of taxation by consent," Accounting Historians Journal: Vol. 34 : Iss. 2 , Article 4. Available at: https://egrove.olemiss.edu/aah_journal/vol34/iss2/4 This Article is brought to you for free and open access by the Archival Digital Accounting Collection at eGrove. It has been accepted for inclusion in Accounting Historians Journal by an authorized editor of eGrove. For more information, please contact [email protected]. Hughes and Oats: King John's tax innovation -- Extortion, resistance, and the establishment of the principle of taxation by consent Accounting Historians Journal Vol. 34 No. 2 December 2007 pp. 75-107 Jane Frecknall Hughes SHEFFIELD UNIVERSITY MANAGEMENT SCHOOL and Lynne Oats UNIVERSITY OF WARWICK KING JOHN’S TAX INNOVATIONS – EXTORTION, RESISTANCE, AND THE ESTABLISHMENT OF THE PRINCIPLE OF TAXATION BY CONSENT Abstract: The purpose of this paper is to present a re-evaluation of the reign of England’s King John (1199–1216) from a fiscal perspective. The paper seeks to explain John’s innovations in terms of widening the scope and severity of tax assessment and revenue collection.
    [Show full text]
  • FINDING AID to the RARE BOOK LEAVES COLLECTION, 1440 – Late 19/20Th Century
    FINDING AID TO THE RARE BOOK LEAVES COLLECTION, 1440 – Late 19/20th Century Purdue University Libraries Virginia Kelly Karnes Archives and Special Collections Research Center 504 West State Street West Lafayette, Indiana 47907-2058 (765) 494-2839 http://www.lib.purdue.edu/spcol © 2013 Purdue University Libraries. All rights reserved. Processed by: Kristin Leaman, August 27, 2013 Descriptive Summary Title Rare Book Leaves collection Collection Identifier MSP 137 Date Span 1440 – late 19th/early 20th Century Abstract The Rare Book Leaves collection contains leaves from Buddhist scriptures, Golden Legend, Sidonia the Sorceress, Nuremberg Chronicle, Codex de Tortis, and an illustrated version of Wordsworth’s poem Daffodils. The collection demonstrates a variety of printing styles and paper. This particular collection is an excellent teaching tool for many classes in the humanities. Extent 0.5 cubic feet (1 flat box) Finding Aid Author Kristin Leaman, 2013 Languages English, Latin, Chinese Repository Virginia Kelly Karnes Archives and Special Collections Research Center, Purdue University Libraries Administrative Information Location Information: ASC Access Restrictions: Collection is open for research. Acquisition It is very possible Eleanore Cammack ordered these Information: rare book leaves from Dawson’s Book Shop. Cammack served as a librarian in the Purdue Libraries. She was originally hired as an order assistant in 1929. By 1955, she had become the head of the library's Order Department with a rank of assistant professor. Accession Number: 20100114 Preferred Citation: MSP 137, Rare Book Leaves collection, Archives and Special Collections, Purdue University Libraries Copyright Notice: Purdue Libraries 7/7/2014 2 Related Materials MSP 136, Medieval Manuscript Leaves collection Information: Collection of Tycho Brahe engravings Collection of British Indentures Palm Leaf Book Original Leaves from Famous Books Eight Centuries 1240 A.D.-1923 A.D.
    [Show full text]
  • Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 9-12-2014 Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Franke, Thomas. "Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375)." (2014). https://digitalrepository.unm.edu/hist_etds/30 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Thomas Samuel Franke Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Michael A. Ryan , Chairperson Timothy C. Graham Sarah Davis-Secord Franke i MONSTERS AT THE END OF TIME: GOG AND MAGOG AND ETHNIC DIFFERENCE IN THE CATALAN ATLAS (1375) by THOMAS FRANKE BACHELOR OF ARTS, UC IRVINE 2012 THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS HISTORY The University of New Mexico Albuquerque, New Mexico JULY 2014 Franke ii Abstract Franke, Thomas. Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375). University of New Mexico, 2014. Although they are only mentioned briefly in Revelation, the destructive Gog and Magog formed an important component of apocalyptic thought for medieval European Christians, who associated Gog and Magog with a number of non-Christian peoples.
    [Show full text]
  • Mary the Blessed Virgin
    January 1 – Mary the Blessed Virgin Mary is venerated with a special cult, called by St. Thomas Aquinas, hyperdulia, as the holiest of all creatures. The main events of her life are celebrated as liturgical feasts of the universal Church. Traditionally, she was declared the daughter of Sts. Joachim and Anne. Born in Jerusalem, Mary was presented in the Temple and took a vow of virginity. Living in Nazareth, Mary was visited by the archangel Gabriel, who announced to her that she would become the Mother of Jesus, by the Holy Spirit. She became betrothed to St. Joseph and went to visit her cousin, Elizabeth, who was bearing St. John the Baptist. Acknowledged by Elizabeth as the Mother of God, Mary intoned the Magnificat. When Emperor Augustus declared a census throughout the vast Roman Empire, Mary and St. Joseph went to Bethlehem where he was born, as he belonged to the House of David. There Mary gave birth to Jesus and was visited by the Three Kings. Mary and Joseph presented Jesus in the Temple, where St. Simeon rejoiced and Mary received word of sorrows to come later. Warned to flee, St. Joseph and Mary went to Egypt to escape the wrath of King Herod. They remained in Egypt until King Herod died and then returned to Nazareth. Nothing is known of Mary's life during the next years except for a visit to the Temple of Jerusalem, at which time Mary and Joseph sought the young Jesus, who was in the Temple with the learned elders. The first recorded miracle of Jesus was performed at a wedding in Cana, and Mary was instrumental in calling Christ's attention to the need.
    [Show full text]
  • Wielding the Spiritual Sword Again: Some Considerations on Neo
    IPT0010.1177/1755088214559926Journal of International Political TheoryKalpokas 559926research-article2014 Article Journal of International Political Theory 2015, Vol. 11(3) 296 –312 Wielding the spiritual sword © The Author(s) 2014 Reprints and permissions: again: Some considerations on sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/1755088214559926 neo-medievalism in modern ipt.sagepub.com international order Ignas Kalpokas University of Nottingham, UK Abstract This article traces the paradoxes within the modern international system, which is guided by liberal norms and values, in particular pertaining to human rights. This system is seen here as being ruled by an empty norm: power is present, but it is disembodied. Therefore, the entire international order is open to uses and abuses by the most powerful actors in the international sphere, especially the power states. Furthermore, when combined with the fact that the modern world has been completely appropriated by humanity as a universal integrated whole, whoever falls outside the dominant normative structure is, in effect, no longer even part of humanity. To analyse the means and effects of such tension between the universal and the particular, this article draws analogies with the medieval struggle between the secular and the religious authorities. It is argued that currently one can observe a return of the Respublica Christiana in the form of a rights-centred ‘international community’. And yet, contrary to earlier scholarly attempts to draw analogies with the Middle Ages, this return is seen here as a dangerous employment of political theology. Keywords Humanitarian intervention, human rights, political theology, sovereignty Introduction This article explores the contemporary tendencies in international relations through recourse to the medieval theories of the interrelationship between the religious and secular powers.
    [Show full text]
  • 1 a Place Is Carefully Constructed: Reading the Nuremberg Cityscape
    A Place is Carefully Constructed: Reading the Nuremberg Cityscape in the Nuremberg Chronicle Kendra Grimmett A Sense of Place May 3, 2015 In 1493 a group of Nuremberg citizens published the Liber Chronicarum, a richly illustrated printed book that recounts the history of the world from Creation to what was then present day.1 The massive tome, which contains an impressive 1,809 woodcut prints from 645 different woodblocks, is also known as the Nuremberg Chronicle. This modern English title, which alludes to the book’s city of production, misleadingly suggests that the volume only records Nuremberg’s history. Even so, I imagine that the men responsible for the book would approve of this alternate title. After all, from folios 99 verso through 101 recto, the carefully constructed visual and textual descriptions of Nuremberg and its inhabitants already unabashedly favor the makers’ hometown. Truthfully, it was common in the final decades of the fifteenth century for citizens’ civic pride and local allegiance to take precedence over their regional or national identification.2 This sentiment is strongly stated in the city’s description, which directly follows the large Nuremberg print spanning folios 99 verso and 100 recto (fig. 1). The Chronicle specifies that although there was doubt whether Nuremberg was Franconian or Bavarian, “Nurembergers neither wished to be 1 Scholarship on the Nuremberg Chronicle is extensive. See, for instance: Stephanie Leitch, “Center the Self: Mapping the Nuremberg Chronicle and the Limits of the World,” in Mapping Ethnography in Early Modern Germany: New Worlds in Print Culture (Basingstoke; New York: Palgrave Macmillan, 2010), 17-35; Jeffrey Chipps Smith, “Imaging and Imagining Nuremberg,” in Topographies of the Early Modern City, ed.
    [Show full text]
  • King John and Rouen: Royal Itineration, Kingship, and the Norman ‘Capital’, C
    Cardiff Historical Papers King John and Rouen: Royal itineration, kingship, and the Norman ‘capital’, c. 1199 c. 1204 Paul Webster 2008/3 Cardiff Historical Papers King John and Rouen: Royal itineration, kingship, and the Norman ‘capital’, c. 1199 c. 1204 Paul Webster 2008/3 Cardiff Historical Papers Published by the Cardiff School of History and Archaeology, Cardiff University, Humanities Building, Colum Road, Cardiff CF10 3EU, UK General Editor: Dr Jessica Horsley Cardiff Editorial Advisory Board Prof. Gregor Benton Dr Guy Bradley Dr Helen Nicholson Dr Kevin Passmore External Editorial Advisory Board Prof. Norman Housley (University of Leicester) Prof. Roger Middleton (University of Bristol) Prof. Geoffrey Swain (University of Glasgow) Prof. Hans van Wees (University College London) Prof. Andy Wood (University of East Anglia) ISSN 1754‐2472 (Print) ISSN 1754‐2480 (Online) Text copyright: the author Cover: detail from a plan of Cardiff by John Speed, dated 1610, used by kind permission of Glamorgan Record Office, Ref. 2008/1273 Cover design and production: Mr John Morgan All titles in the series are obtainable from Mr John Morgan at the above address or via email: [email protected] These publications are issued simultaneously in an electronic version at http://www.cardiff.ac.uk/hisar/research/projectreports/historicalpapers/index.html King John and Rouen: Royal itineration, kingship, and the Norman ‘capital’, c. 1199–c. 12041 On Sunday 25 April 1199, before he became king of England, John was acclaimed Duke of Normandy in Rouen Cathedral and invested with a coronet of golden roses.2 The Life of St Hugh of Lincoln, written with the considerable benefit of hindsight later in the reign, claimed that John was ‘little absorbed by the rite’, adding that he carelessly dropped the ducal lance placed ‘reverently in his hand’ by the archbishop of Rouen, Walter of Coutances.
    [Show full text]
  • Toward an Ecological Conversion: Ecospiritual Literacy for Developing Roman Catholic Ecological Education
    Toward an Ecological Conversion: Ecospiritual Literacy for Developing Roman Catholic Ecological Education by Youngmin Song A Thesis submitted to the Faculty of Theology of the University of St. Michael’s College and the Graduate Centre for Theological Studies of the Toronto School of Theology. In partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael’s College. © Copyright by Youngmin Song 2018 Toward an Ecological Conversion: Ecospiritual Literacy for Developing Roman Catholic Ecological Education Youngmin Song Doctor of Philosophy in Theology University of St. Michael’s College 2018 Abstract The root of the current ecological crisis is a spiritual one and demands a genuine ecological conversion. In response to this call, the dissertation attempts to develop a model of Roman Catholic ecological education which seeks an integral development of thoughts, feelings, and actions. For this purpose, the study proposes ecospiritual literacy as a conceptual foundation of Roman Catholic ecological education and develops its basic principles which collectively inspire ecological conversion. Based on an evolutionary cosmology which is concerned with both the physical and spiritual dimensions of the larger reality, the concept of ecospiritual literacy encourages learners to understand how they are deeply embedded within the larger world, to sense the divine sacredness which all of creation reveals, and to participate in their role for enhancing the sacred community of creation. With its emphasis on seeing the whole aspect of the larger reality, ecospiritual literacy enables Roman Catholic ecological education to highlight Earth as an active subject (i.e., as our primary teacher) that reveals ecological and spiritual messages.
    [Show full text]